Artykuł stara się pokazać, że pojęcie sakramentalności jest jednym z kluczowych dla uchwycenia całościowej wizji teologii Josepha Ratzingera/Benedykta XVI. U niemieckiego teologa pojęcie to nie jest ...odnoszone jedynie do siedmiu sakramentalnych znaków łaski, ale służy do interpretacji Bożego Objawienia w historii zbawienia (i stworzenia), katolickiej interpretacji Pisma Świętego, wnikania w tajemnicę Kościoła i celebrowanej liturgii. Dlatego też w artykule podjęty został temat sakramentalności w jej fundamentalnym znaczeniu, aby pokazać, że to, co materialne, objawia to, co duchowe, że przeszłość wskazuje na przyszłość według modelu „obietnica–wypełnienie”. Sakramentalność – według Ratzingera – odnosi się również do tego, czego człowiek nie może wyprodukować własnymi siłami, ale musi to przyjąć jako dar od Boga. W tych znaczeniach omawiana jest sakramentalność stworzenia, słowa i Kościoła w ujęciu bawarskiego kardynała i późniejszego papieża.
In his last encyclical: Ecclesia de Eucharistia, St. John Paul II clearly declared that the Eucharist is the source and summit of evangelization. One of the bridges that link both of those realities: ...liturgy and new evangelization, is mystagogy, which is also called liturgical formation or catechesis. This article aims at presenting how the mystagogy of the ancient Church functioned, and how we can use this method today in new evangelization. Also, we wish to show that mystagogy is not just a way of explaining liturgical rituals, but it also enables the faithful to experience what is being celebrated. In this sense, mystagogy also aims at transmitting and building faith, which is why each proclamation of the kerygma should be mystagogical and each mystagogical catechesis should be kerygmatic.
Developing the so-called communio-ecclesiology (Communio-Ekklesiologie), Cardinal Joseph Ratzinger pointed out that “the Church should not speak mainly about itself, but about God.” Bearing in mind ...this methodological assumption, the author of this article is going to analyse numerous writings by Card. Joseph Ratzinger—at present Pope Emeritus Benedict XVI, in order to present the essence of his teaching about the Church as communio and to see what such image of the Church means to the priests’ praxis, especially in terms of the laity’s ministry and participation in the liturgy in the Polish pastoral reality. The first part of the article presents Ratzinger’s fundamental teachings about the Church understood as communio. In the second part, one can find out about the tasks/ministries through which lay people may participate in Christ’s only priesthood. Ratzinger’s criticism on perceiving the laity’s active participation (participatio actuosa) in the liturgy as having only a practical dimension is presented in the third part of the article. The last part includes conclusions for shaping and understanding ministries in particular churches, supported by the words written by Ratzinger himself: “Proper education for liturgy should not consist in learning and practising external acts, but in joining the essence of action, i.e. the transforming power of God, which is constitutive for the liturgy and, through liturgical action, wants to transform us and the surrounding world.” Where practical issues become more important than theology, the Church viewed as the community of salvation becomes, at the most, an institution offering a rich variety of religious services.
Jean Corbon (†2001), the French theologian living in Lebanon, in his book Liturgie de source (1983) presented an extraordinarily original Trinitarian conception of the liturgy. This conception ...surprisingly well coincides with some paragraphs of the liturgical section (Nr 1066- 1209) of the Catechism of the Catholic Church of 1992. Corbon was appointed as a member of the editorial team of the Catechism in order to write its fourth part concerning the Christian prayer. However, in the course of work on the catechism he was also entrusted with the task of looking through and correcting the fundamental exposition of the liturgy. Instead, he wrote this fragment of the catechism from the beginning and gave it a biblical-patristic form that was characteristic of his thought. The liturgy is defined there as a work of the Holy Trinity, where an extraordinary role is played by the Holy Spirit, whose work is called “four synergies”: preparatory, anamnetic, epicletic and the synergy of communion (such terms were suggested by Cassian Folsom). And the sacraments, according to Corbon and the catechism, are powers that come forth from the ever-living Body of Christ. These are only some examples of the coincidence of Jean Corbon’s conception of the liturgy and of the catechismal thought. Comparative analysis of these texts allows demonstrating Corbon’s effect on the liturgical section of the Catechism of the Catholic Church.
Katedra Historii Dogmatu Uniwersytetu Papieskiego Jana Pawła II oraz Fundacja im. św. Jadwigi dla Uniwersytetu Papieskiego Jana Pawła II zorganizowały jednodniową sesję naukową poświęconą zagadnieniu ...„koinonia – communio – wspólnota”, która odbyła się we czwartek 29 kwietnia 2010 przy ul. Franciszkańskiej 1 w Krakowie. Sesja składała się z dwóch części: sympozjum z wykładami (przedpołudnie) i warsztatów w grupach tematycznych (popołudnie).
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